Lesson: Isaiah 53:5-8; Luke 24:25-27, 44-47
Golden Text: “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself” (Luke 24:27).
INTRODUCTION. Without doubt, the Old Testament prophets pointed to Jesus. When the directions and descriptions are given in advance that will enable you to identify a particular person, it’s foolish to miss that person when he arrives. Even with prophecy, the ancient Jews couldn’t grasp that their Messiah would have to experience suffering. They expected Him to be a great Conqueror, but couldn’t accept Him hanging on a cross. Even His most loyal disciples, as this week’s lesson shows had to have their minds changed to understand the full scope of His mission. In this week’s lesson we will look at Isaiah’s prophecy of the Suffering Servant and at Jesus’ meetings with His disciples during which He explained the Old Testament prophecies of His sufferings, death and resurrection.
A DESCRIPTION OF CHRIST’S SUFFERING (Isaiah 53:5-8). Isaiah 53 is part of the fourth Servant Song of the Book of Isaiah. It begins with Isaiah 52:13 and continues through Isaiah 53:12. The other three Servant Songs are found in Isaiah 42:1-9; 49:1-13, and 50:4-9. In the fourth Servant Song in Isaiah 53, plural pronouns are used (see Isaiah 53:1-2 for the pronouns “our” and “we”) to either indicate that Isaiah was speaking for the remnant of Jewish believers or they were speaking for themselves. At any rate, this week’s lesson text is preceded by Isaiah 53:1 which asks the question “Who hath believed our report? and to whom is the arm of the Lord revealed?” This question indicated how difficult it would be for Israel to accept the message about a suffering Messiah. Isaiah’s report or message actually describes the life and death of our Lord as if it had already happened as seen in the use of the past tense. In verse 2, Isaiah’s message stated that the Servant would grow up before the Lord, but there would be nothing special about His appearance that would attract people to Him. He would be a normal looking human. In verse 3, the prophet said that God’s Servant, the Messiah would be despised, rejected and familiar with suffering. Still speaking in the past tense, verse 4 says that He had borne our sorrows, and the Jews failing to understand the true nature of Jesus’ suffering, concluded that He was “stricken, smitten of God, and afflicted.” In other words, they assumed that Jesus suffered because of His own sin. This is where our lesson begins.
A. The reason for His suffering (Isaiah 53:5-6).
1. (vs. 5). This verse says “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.” Verse 4 which is not part of our text, says that the people would think that Jesus was “smitten of God” because of His sins. However, the word “But” in this verse indicates that such reasoning was incorrect. Since Jesus would be sinless, the real reason for His suffering was substitutionary, because “he was wounded for our transgressions, he was bruised for our iniquities.” Jesus died for our sins and took the punishment that we deserved. The word “Wounded” in Hebrew means “pierced” referring to Jesus’ wounds on the cross caused by nails and a spear (see Zechariah 12:10; John 19:34; 20:25). “Transgressions” are any acts of rebellion against God and His Word. The word “bruised” means “crushed” and here it means to be pulverized by beatings. The term “iniquities” refers to crooked, perverse behavior. The phrase “the chastisement of our peace was upon him” means that the punishment that brought us peace with God, fell on Christ instead of us (see Ephesians 2:14-17; Colossians 1:20). The word “stripes” refers to marks caused by scourging (see Matthew 27:26) and beating (see Matthew 27:30). The term “healed” refers not to physical healing but to our spiritual healing from sin sickness and the gift of spiritual life that the Servant provided for sinners by dying on the cross (see Romans 6:23; II Corinthians 5:21).
2. (vs. 6). This verse says “All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all.” The focus of this Servant song briefly changes from the Servant’s death to the behavior that caused His death. First, it’s because “All we like sheep have gone astray.” The words “All we” includes everyone, both Jews and Gentiles (see Romans 3:10-12). The phrase “like sheep have gone astray” pictures all sinners as straying sheep, helpless and unaware of their need for help. Because we imitate the first parents (Adam and Eve), it’s not natural for the human race to seek fellowship with the true God. But instead, sinful man prefers to follow paths of their own choosing (see Romans 5:12). The second behavior that caused the Servant’s death was that “we have turned every one to his own way.” This refers to personal responsibility. We disobey God of our own free will, not because someone or something forces us to sin. There is no truth to the saying that “the devil made me do it!” We willingly choose not to enjoy the blessings of God’s green pastures. The last part of this verse says “and the Lord hath laid on him the iniquity of us all.” The verb translated “hath laid” means to hit or strike violently. So the terminology here sees “iniquity” or sin as being capable of causing serious injury as it did to Christ. Each of us carries a load of iniquity that makes it impossible to have peace with God on our own. We deserve to be punished if we are going to enjoy peace with God. But the Lord chose to lay “on him (Christ) the iniquity of us all.” We must be mindful that this was not just a shifting of our load to Christ. As noted, the term “hath laid” means to hit or strike violently which perfectly describes the suffering Christ endured as our divine Substitute.
B. The manner of His suffering (Isaiah 53:7-8).
1. (vs. 7). This verse says “He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.” The Servant patiently endured being “oppressed” and “afflicted” by His tormentors. Both high priests, Annas and Caiaphas (see Luke 3:2; John 18:13-14), Herod Antipas, the tetrarch of Galilee (see Luke 3:1; 23:11) and Pontius Pilate, all misused their authority in condemning a righteous man to death. The soldiers abused Him physically (see Matthew 27:27-30), and the crowds mocked Him. Through all of this, the Servant “opened not his mouth.” He didn’t defend Himself before Pilate (see Matthew 24:14) and Peter wrote that Jesus “when he was reviled, reviled not again” (see I Peter 2:23). In His submissiveness, Christ is likened to a lamb being brought out quietly to be slaughtered and a sheep being sheared without any resistance.
2. (vs. 8). In this verse Isaiah continued to describe the Servant’s suffering. He said “He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.” Since Jesus was never imprisoned, the term “prison” can mean “unjust restraint.” However, Jesus did face “judgment” at the hands of the Jewish religious leaders, as well as Herod and Pilate. The question “and who shall declare his generation?” is best interpreted as “And who can speak of His descendents?” The idea is that since Jesus was killed in the prime of life, He left no descendents. This is supported by the phrase “for he was cut off out of the land of the living.” In Scripture, the words “cut off” always refers to a violent and premature death (see Exodus 12:19; Numbers 9:13). The last part of this verse says “for the transgression of my people was he stricken.” This phrase brings us back to the theme of substitution. The use of the words “my people” indicate that either Isaiah or God is speaking. But either way, it refers to Israel. They had transgressed or violated God’s law and deserved His judgment. However, the Servant took their place and was “stricken” with God’s punishment (see Isaiah 53:10).
III. AN EXPLANATION OF CHRIST’S SUFFERING (Luke 24:25-27, 44-47). This portion of our lesson takes place on the day of Jesus’ resurrection. On that day after He arose, Jesus appeared to Mary Magdalene, Peter and then His disciples. However, Thomas was not present at that time (see John 20:18-20). Later that day, two followers of Jesus were walking from Jerusalem to Emmaus which was about seven miles away. However, the Scriptures give us the name of only one of those disciples, Cleopas. They were disciples as in followers of Jesus. They were not part of the Eleven. As they walked along, these two disciples were discussing the things that had happened during the previous three days. While they were talking, Jesus came up and began to walk along with them, but they didn’t recognize Him. Seeing that they were downcast, demoralized and confused, Jesus asked them what they were talking about. They then questioned if He was aware of the things that had happened in Jerusalem. Jesus replied, what things? At that point they went on to tell Him everything that had happened to Jesus in the last three days including finding His tomb empty (see Luke 24:13-24). This is where the next portion of our lesson begins.
A. A rebuke for unbelief (Luke 24:25-26).
1. (vs. 25). This verse says “Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken.” After hearing their sad story, Jesus took over the conversation. The Greek word for “fools” means “lacking in understanding.” Their lack of understanding caused these two disciples to be “slow of heart to believe all that the prophets have spoken.” Because of unbelief, these disciples failed to consider and understand the things the prophets, including Jesus had said (see Psalms 16:8-10; Luke 24:9). It appears that they only focused on the Scriptures that foretold the Messiah’s glorious reign and not His death and resurrection.
2. (vs. 26). Jesus went on to ask “Ought not Christ to have suffered these things, and to enter into his glory?” The words “Ought not” means “Wasn’t it necessary.” For sure, nothing in Jesus’ life happened by accident, not even His death (see Luke 2:49; 4:43; 19:5; 21:9). In order for Christ to “enter into his glory” it was necessary that He “suffered these things,” referring to all the things that Jesus endured, from His betrayal to His crucifixion. Jesus had to die before He was glorified (see Philippians 2:5-11), and His disciples, like the prophets, should have believed this even though they didn’t understand. Note: Christ’s glory began with His resurrection (see Acts 17:3) but also includes His ascension into heaven where He would take the most exalted position in the universe (see Psalms 110:1; Acts 2:33-36; Hebrews 8:1; 12:2). He will reach the fullness of glory when He returns to reign on earth (see Daniel 7:13-14; Matthew 26:64; Revelation 1:7; 19:11-16). However, none of this would have been possible without His death.
B. An exposition of messianic prophecies (Luke 24:27). This verse says, “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” The term “expounded” means to explain the meaning, or to interpret the significance of something. In order to explain to these two disciples the things “concerning himself,” Jesus started with “Moses and all the prophets.” This was Luke’s way of referring to the entire Old Testament Scriptures, but the Hebrew Scriptures were actually divided into three sections, the Law, the Prophets, and the Writings. The phrase “he expounded unto them in all the scriptures the things concerning himself” means that Jesus went through the entire Hebrew Scriptures and covered all the passages that referred to Him. As previously mentioned, these disciples didn’t recognize Jesus, but we can be assured that Jesus’ teachings had a tremendous effect on them because later when they thought about what Jesus had taught them they said “Did not our heart burn within us…while he opened to us the scriptures” (see Luke 24:32).
C. A reminder of Scripture’s fulfillment (Luke 24:44). As they approached Emmaus, Jesus acted as if He was going farther. But since evening was near, the two disciples urged Him to stay with them. Jesus agreed and went in and sat down to eat with them. However, after Jesus gave thanks for the food, their eyes were opened and they recognized Him and He disappeared from their sight (see Luke 24:24-32). They immediately got up to return to Jerusalem to share this good news with the Eleven and others who were present with them (see Luke 24:33-35). But while they talked with the other disciples, Jesus appeared in their midst. This frightened them because they thought they saw a ghost. Jesus calmed them and reassured them that it was Him. As further proof, He showed them the wounds in His hands and feet and ate food in their presence (see Luke 24:36-43). The second portion of our lesson begins here. Verse 44 then says “And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.” Jesus reminded the group that when He was with them He told them that everything that happened to Him “must be fulfilled” meaning it was the necessary fulfillment of God’s plan. The things concerning Him were “written in the law of Moses, and in the prophets, and in the psalms.” The Law of Moses, the Prophets, and the Psalms (or Writings) were the three major divisions of the Old Testament. Therefore, all parts of Scripture bore witness of Christ.
D. An enlightenment of understanding (Luke 24:45-47).
1. (vs. 45). This verse says “Then opened he their understanding, that they might understand the scriptures.” Jesus opened the understanding of the disciples making clear the spiritual truths of Scripture about Him. Jesus did for this group of believers what He had done for the two disciples who had been travelling to Emmaus. He illuminated their minds so that they could see Him throughout all of the Old Testament Scriptures. Jesus had the power to enlighten the minds of believers and would later assign that same power to the Holy Spirit (see John 14:25-26; 15:26).
2. (vs. 46). This verse says “And (Jesus) said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day.” With the words “Thus it is written” Jesus summed up the things written about Him in the Old Testament that “it behooved Christ to suffer, and to rise from the dead the third day.” The word “behooved” means necessary and reminds us of verse 44, that “all things must be fulfilled.” Jesus pointed out two things that were necessary for Him to fulfill. First, it was necessary for “Christ to suffer.” His suffering and death were prophesied with great detail in the Old Testament (see Psalms 22:14-18; Isaiah 43:7-9). It was also necessary for Christ to “rise from the dead the third day.” Christ’s resurrection was also prophesied in the Old Testament (see Psalms 16:10-11; Isaiah 53:11-12). This is the essence of the gospel message. The Apostle Paul described the gospel as the good news that Christ died, was buried, and rose on the third day” (see I Corinthians 15:3-4).
3. (vs. 47). Jesus stated here in our final verse that the Scriptures also taught “that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.” This is a reference to the gospel message. The term “repentance” means “to change one’s mind.” In repentance we change our minds from a desire to live in sin to a willingness to live for Christ. Simply put, when one repents, he or she turns away from sin, disobedience, or rebellion and turns toward God. The Greek word translated “remission” in the New Testament is often rendered as “forgiveness.” In the Greek, “remission” means “to send away” or “to cast away.” Throughout Scripture, this is the fundamental meaning of forgiveness---to cast away sin from the sinner. As we preach the gospel, people who believe it repent of their sins, and also receive forgiveness for their sins. Jesus also stated that this gospel “should be preached in his name among all nations, beginning at Jerusalem.” The gospel was not for Jews only. It was for people from every nation. No one is to be excluded from hearing it (see Matthew 28:19; Mark 16:15; Acts 1:8). Even the Old Testament speaks of salvation being extended to Gentiles or non-Jews (see Isaiah 49:6; 56:6-7). The spreading of this good news was to be preached in the name of Jesus to all nations “beginning at Jerusalem.” It was in Jerusalem that all that happened to Christ took place so it was fitting that the gospel of salvation would begin there. Note: Verses 48 and 49 are not part of our printed text but we should note that in those verses, Jesus concluded talking with His disciples by reminding them that they were witnesses to everything that had happened. They were also ordained, or chosen to spread this good news (see Luke 24:48; Acts 1:8; 2:32). But Jesus also encouraged them that God would give them the power to perform this task (see Luke 24:49).
IV. Conclusion. In order to understand and grasp Christ’s glory, we must have a deep appreciation for His suffering. In a very real sense, before He took on the form of man and came into this sin-cursed world, He understood that suffering would dominate His ministry. However, He willingly endured affliction and humiliation at the hands of His despisers to rescue man from the clutches of the enemy. Because of His love for us, we can share in His glory---that great reward awaiting the faithful.
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